Behold My Servant
Who is the “servant of Jehovah”?
The following are, in brief, the leading opinions which have been held:
(1) Hitzig’s, that the Jewish people in exile is referred to, as distinguished from the heathen;
(2) that of Paulus and Maurer, that the servant is the pious portion of the people;
(3) that of Gesenins, that the prophetic order is intended;
(4) that of Hofmann, combining (2) and (3), that it means Israel, the prophetic people, suffering on behalf of the heathen world;
(5) that of Oehler and Delitzsch, that “the conception of the servant of
Jehovah is, as it were, a pyramid, of which the base is the people of Israel as a whole, the central part Israel ‘according to the Spirit,’ and the summit, the person of the Mediator of salvation, who arises out of Israel.” (Prof. T. K. Cheyne, D. D.)
The Mediator is the centre
1. In the circle of the kingdom of promise--the second David.
2. In the circle of the people of salvation--the true Israel.
3. In the circle of humanity--the second Adam. (F. Delitzsch, D. D.)
The servant of Jehovah
In the sublimest description of the servant I am unable to resist the impression that we have a presentiment of an individual, and venture to think that our general view of the servant ought to be ruled by those passages in which the enthusiasm of the author is at its height. “Servant of Jehovah” in these passages seems equivalent to “son of Jehovah” in Psalms 2:7 (“son” and “servant” being, in fact, nearly equivalent in the Old Testament), namely, the personal instrument of Israel’s regeneration, or, as we may say in the broader sense of the word, the Messiah. (Prof. T. K. Cheyne, D. D.)
Jehovah and Jehovah’s servant
This servant is brought before us with all the urgency with which Jehovah has presented Himself, and next to Jehovah He turns out to be the most important figure of the prophecy. Does the prophet insist that God is the only source and sufficiency of His people’s salvation? It is with equal emphasis that He introduces the servant as God’s indispensable agent in the work. Cyrus is also acknowledged as an elect instrument. But neither in closeness to God, nor in effect upon the world, is Cyrus to be compared for an instant to the servant. Cyrus is subservient and incidental But the servant is a character, to delineate whose immortal beauty and example the prophet devotes as much space as he does to Jehovah Himself. As he turns again and again to speak of God’s omnipotence and faithfulness and agonising love for His own, so with equal frequency and fondness does he linger on every feature of the servant’s conduct and aspect: His gentleness, His patience, His courage, His purity, His meekness: His daily wakefulness to God’s voice, the swiftness and brilliance of His speech for others, His silence under His own torments; His resorts--among the bruised, the prisoners, the forwandered of Israel, the weary, and them that sit in darkness, the far-off heathen; His warfare with the world, His face set like a flint; His unworldly beauty, which men call ugliness; His unnoticed presence in His own generation, yet the effect of His face upon kings; His habit of woe, a man of sorrows and acquainted with sickness; His sore stripes and bruises, His judicial murder, His felon’s grave; His exaltation and eternal glory--till we may reverently say that these pictures, by their vividness and charm, have drawn our eyes away from our prophet’s visions of God, and have caused the Chapter s in which they occur to be oftener read among us, and learned by heart, than the Chapter s in which God Himself is lifted up and adored. Jehovah and Jehovah’s servant--these are the two heroes of the drama. (Prof. G. A. Smith, D. D.)
The servant, first Israel as a whole, then Israel in part
Nothing could be more clear than this, that in the earlier years of the exile, the servant of Jehovah was Israel as a whole, Israel as a body politic Very soon the prophet has to make a distinction, and to sketch the servant as something less than the actual nation In modern history we have two familiar illustrations of this process of winnowing and idealising a people, in the light of their destiny. In a well-known passage in the “Areopagitica” Milton exclaims: “Methinks I see in my mind a noble and puissant nation rousing herself and shaking her invincible locks; methinks I see her as an eagle renewing her mighty youth, and kindling her undazzled eyes at the full midday beam while the whole noise of timorous and flocking birds, with those also that love the twilight, flutter about, amazed at what she means.” In this passage the “nation” is no longer what Milton meant by the term in the earlier part of his treatise, where “England” stands simply for the outline of the whole English people; but the “nation” is the true genius of England realised in her enlightened and aspiring sons, and breaking away from the hindering and debasing members of the body politic. Or, recall Mazzini’s bitter experience. To no man was his Italy more really one than to this ardent son of hers, who loved every born Italian because he was an Italian, and counted none of the fragments of his unhappy country too petty or too corrupt to be included in the hope of her restoration. To Mazzini’s earliest imagination, it was the whole Italian seed who were ready for redemption, and would rise to achieve it at his summons. But when his summons came, how few responded, and after the first struggles how fewer still remained, Mazzini himself has told us with breaking heart. The real Italy was but a handful of born Italians; at times it seemed to shrink to the prophet alone. From such a core the conscience indeed spread again, till the entire people was delivered from tyranny and from schism, and now every peasant and burgher from the Alps to Sicily understands what Italy means, and is proud to be an Italian. But for a time Mazzini and his few comrades stood alone. It is a similar winnowing process through which we see our prophet’s thought pass with regard to Israel. Him, too, experience teaches, that “the many are called, but the few chosen.” Perhaps the first traces of distinction between the real servant and the whole nation are to be found in the programme of his mission (Isaiah 42:1-7). (Prof. G. A. Smith, D. D.)
The ideal servant Jehovah
That mysterious form of the ideal servant of Jehovah, which seems, as we read, to shift and change its aspect, was to Israel what the “colossal man” of the idealist is to humanity at large (E. H.Plumptre, D. D.)
The servant of the Lord
The figure, as it first appears in this half of what are called Isaiah’s prophecies, evidently represents Israel as God intended it to be, chosen for His service and for the diffusion of His Name; the conviction gradually steals over the prophet that the nation cannot discharge these functions, but that the Israel within Israel, the devout core of the people, is the Servant of the Lord; and finally, the knowledge seems to have been breathed into him that not even “that holy seed” which “is the substance thereof” is adequate to do all that the Servant of the Lord is to do; and thus finally the figure changes into a Person, who can be and do all that Israel ought to have been and done, but was not, and did not. In other words, whether the prophet discerned it or no, the role of the Servant of the Lord is only fulfilled by Jesus Christ. (A. Maclaren, D. D.)
Cyrus and the Servant of Jehovah
His relation to Cyrus, before whose departure from connection with Israel’s fate the Servant does not appear as a person, is most interesting. Perhaps we may best convey it in a homely figure On the ship of Israel’s fortunes--as on every ship and on every voyage--the prophet sees two personages. One is the pilot through the shallows, Cyrus, who is dropped as soon as the shallows are past; and the other is the captain of the ship, who remains always identified with it--the servant. The captain does not come to the front till the pilot is gone; but, both alongside the pilot, and after the pilot has been dropped, there is every room for his office. (Prof. G. A. Smith, D. D.)
The ideal servant’s work
The chief aspects of the ideal servant’s work may be classed as follows:
1. He is to be the embodiment of a new covenant between Jehovah and His people, to restore the actual nation exiled at the time in Babylon, and to reestablish them in their own land (Isaiah 42:6; Isaiah 49:5-6; Isaiah 49:8).
2. But He has a mission not to Israel merely, but to the world: He is to teach the world true religion, and to be a “light of the Gentiles” (Isaiah 42:1; Isaiah 24:3; Isaiah 24:6; Isaiah 49:6).
3. He is to be a prophet, patient and faithful in the discharge of His work, in spite of the contumely and opposition which He may encounter Isaiah 50:4-9).
4. Being innocent Himself, He is to suffer and die for the sins of others Isaiah 53:4-9). (Prof. S. R. Driver, D. D.)
The Trinity in unity
This is the language of the Eternal Father; but it contains a description of our blessed Lord and Saviour in His character, as the Redeemer of the world. Then the Spirit of God is represented as resting upon Christ, to qualify Him for that work of redemption; and thus in this one verse we have brought before us suggestions concerning the Father’s sovereign will, the Son’s willing obedience, and the Spirit’s fulness of grace manifested in the Person of the Son, and the setting Him apart for His real work.
I. THE SCRIPTURAL REVELATION CONCERNING THE TRINITY IN UNITY.
1. No one can doubt that Holy Scripture teaches the unity of God.
2. Yet Scripture speaks of this one God, this one Jehovah, Israel’s Lord, as revealing Himself in three distinct characters and relations, and only three.
3. Then Scripture attributes works and qualities to each of these three Persons which could not be attributed to them justly if each of them were not truly God.
4. Then Holy Scripture teaches, notwithstanding, that these Three Divine Persons, each spoken of as God, are yet one God, and this without any difference or inequality.
II. THE PRACTICAL VIEW OF THE TRINITY WHICH THIS PASSAGE CONTAINS. We gather from it that it is the will of the Eternal Jehovah that the glory of the Trinity should be specially manifested in connection with the Person and work of Christ. Observe the description of the Second Person in the blessed Trinity.
1. He is God’s Servant. How can the Second Person in the Trinity be spoken of as the Servant of the Eternal Father? The very expression denotes the manhood of Christ. He cannot be a Servant except by creation, and His body was created in order that He might sustain the position of Servant to the Eternal God. “A body,” we are told in the Epistle to the Hebrews, quoting from the Psalms, “hast Thou prepared Me. .. Lo, I come to do Thy will, O God.” Here is the Son speaking to the Father. Then the expression God’s “Servant” denotes the humiliation of our blessed Lord Philippians 2:7). As God’s servant we have to consider Him in connection with His office, as well as with His humiliation and with His manhood. The office which He had to sustain was to bring sinful men back again to God.
2. Then He is God’s beloved--“Mine elect, in whom My soul delighteth.”
3. The Man Christ Jesus has the Spirit of God--“I will put My Spirit upon Him,” that is, I will put it on Him as a garment. At the conception, and at His baptism and ordination to His work, this was specially manifested. Then Jesus had the Spirit for the special work which He had to perform as Mediator. There were three objects to be accomplished, if man was to have a suitable remedy. Man was ignorant of God’s will through sin: he needed, therefore, a prophet to teach him, not only what to do, but the actual doing of it, and Jesus was anointed to be that Prophet. Then man was rebellious, and he needed, therefore, a king who should rule over his inward passions, and subdue them, as well as over his outward enemies, and quell them: and therefore Jesus was anointed, that He might sustain the office of King. And man was in a sinful condition, under the curse of the broken law, and therefore he needed a priest to sacrifice for him, and to make intercession for him, and Jesus was that Priest, anointed with the Spirit of God, in order that He might make that satisfaction, and offer that sacrifice, and present that intercession through which sinners may be brought nigh unto God. Thus qualified, the Saviour will “bring forth judgment to the Gentiles.” (W. Cadman, M. A.)
The servitude of Jesus
I. IN CHRIST, SERVICE AND FREEDOM WERE PERFECTLY COMBINED. He gave the service of being, the service of work, the service of suffering, the service of worship, the service of rest each to the very highest point of which that service is capable. But when He came, knowing as He did all to which He was coming, He came with these words upon His lips, “I delight to do it.”
II. CHRIST HAD MANY MASTERS, AND HE SERVED THEM ALL WITH PERFECT SERVICE.
1. There was His own high purpose, which had armed Him for His mission, and never by a hair’s-breadth did He ever swerve from that.
2. There was the law. The law had no right over Christ, and yet how He served the law, in every requirement, moral, political, ceremonial, to the smallest tittle.
3. There was death, that fearful master with his giant hand. Step by step, inch by inch, slowly, measuredly, He put Himself under its spell, He obeyed its mandate, and He owned its power.
4. To His Heavenly Father what a true Servant He was, not only in fulfilling all the Father’s will, but as He did it, in always tracing to Him all the power, and giving back to Him all the glory.
III. THERE IS A DEPTH OF BEAUTY AND POWER, OF LIBERTY AND HUMILIATION, OF ABANDONMENT AND LOVE, IN THAT WORD “SERVANT,” which none ever know who have not considered it as one of the titles of Jesus. But there is another name of Jesus, very dear to His people, “The Master.” To understand “the Master” you must yourself have felt “the Servant.” (J. Vaughan, M. A.)
The dignity of service
He is not a man of clear and weighty judgment who sees nothing of honour even in the word “servant.” Ill times have befallen us if we attach to that word nothing but the idea of humiliation, lowness, valuelessness. That word must be restored to its right place in human intercourse. If any man proudly rise and say he is not servant, there is a retort, not of human invention, which might overwhelm any who are not swallowed up of self-conceit and self-idolatry. We do not know what it is to rule until we know what it is to serve. (J. Parker, D. D.)
God’s programme for the world
This programme is entrusted to the servant of the Lord, who is the Christ of the New Testament.
I. THE RELATIONSHIP BETWEEN JEHOVAH AND HIS SERVANT. In all His life of ministry this Servant was assured of three things--
1. That He was chosen of God for the service to which He came.
2. That He dwelt deep in the love of God His Father.
3. That His life lay entirely within the will of God. He was chosen, beloved, approved. All this is possible to those who say, “I am the Lord’s.”
II. THE SERVANT’S DIVINE EQUIPMENT. “I have put My Spirit upon Him.”
III. THE MISSION OF THE SERVANT: ITS TEMPER AND METHOD. Christ came to reveal God, to restore all things to the pattern of the Divine mind, to make God’s judgment the standard of all life and conduct, so that the world should be governed by the principles of God’s righteousness. This is to be accomplished without noise or ostentation. This description of Christ’s character is remarkable for its omissions: it is a striking list of omissions. The Spirit works by a process of exclusion in revelation and sanctification, and in the restoration of righteousness in the world. (S. Chadwick.)
The ideal Israelite
Long before Christ appeared in the flesh, He had already appeared in the Spirit. The chapter carries us back to a time when the conception of a Saviour definitely began. Up to then there had been vague presentiments; after then there was a character prepared for the Jesus who was to come. So it is with all heroes, they are needed before they are born; they could not work their work unless they were needed and discerned; they have prophets to beget them as well as parents.
I. AN ACTUAL NAME APPLIED. The title of “God’s servant” is one that runs through all Oriental language. The Israelite people at large had failed,--the Jewish people, as reformed by Josiah, had failed,--it remained for God to justify His purpose by manifesting a “new model,” who should represent Him rightly to the Gentiles.
II. AN IDEAL DESCRIPTION GIVEN.
1. This genuine man of God must be a man of gentleness, and yet He should inherit the earth.
2. A method equally new would prevail in religion; there the true Missionary would proceed with tolerance; He would not thrust His revelation upon aliens, He would open their eyes to behold their own revelation; they also had lamps, dimly-burning, but still alight. God’s servant must not extinguish them, He must revive them.
3. But to be gentle in forwarding the right, tolerant in inculcating the true, tender in making allowance for the weak--all this belongs to consummate sympathy, and sympathy demands compensating qualities, for it has besetting defects. Converse with sensitive consciences is often enfeebling. Virtue goes out of us in the endeavour to impart strength, and the infection of fear overtakes the very physician. But our prophet has a strong intellect in view, a Helper who shall not be bruised by anything He has to bear.
4. There is about the perfect character the distinction of patience. He burns brightly in mind. He bears up bravely in heart, “until He have set judgment in the earth.” This true service has been fulfilled by the Carpenter of Nazareth--His qualities are on record; His spirit lasts. (B. H. Alford.)
Messiah and His work
I. THE CHARACTER AND SPIRIT OF THE MESSIAH.
II. THE WORK WITH WHICH, AS THE FATHER’S SERVANT, HE HAD BEEN ENTRUSTED.
III. THE WAY IN WHICH HE WAS TO EXECUTE IT. “He shall not fail,” etc. (Original Secession Magazine.)
The service of God and man
I. THE CONSCIENCE OF THE SERVICE. Before being a service of man, it is a service for God. “My servant.”
II. THE SUBSTANCE OF SERVICE. “Judgment for the nations shall He bring forth.” “According to truth shall He bring forth judgment.” He shall not flag nor break, till He set in the earth judgment.”
III. THE TEMPER OF SERVICE (Isaiah 42:2-3).
IV. THE POWER BEHIND SERVICE (Isaiah 42:5-6). (Prof. G. A. Smith, D. D.)
“Behold, My Servant!”
They are rare qualities which Jehovah calls us to behold in the elect Servant: a Divine modesty; a Divine humility; a Divine perseverance.
I. THE MODESTY OF THE BEST WORK. God is always at work in our world, leading the progress of suns, refreshing grass with dew, directing the flight of the morning beams. But all His work is done so quietly, so unobtrusively, with such reticence as to His personal agency, that many affirm there is no God at all. Thus was it with the work of Christ. He put His hand on the mouths of those who proclaimed His deity, or blazoned abroad His fame. This quality is God’s hall-mark upon the best work. His highest artists do not inscribe their names upon their pictures, nor introduce their portraits amongst their groups.
II. THE HUMILITY OF THE BEST WORK. He has put down the mighty from their seat, and exalted the humble and meek. And so was it with our Lord. He passed by Herod’s palace, and chose Bethlehem and its manger bed. He refused empires of the world, and took the way of the cross. He selected His apostles and disciples from the ranks of the poor. He revealed His choicest secrets to babes. He left the society of the Pharisee and Scribe, and expended Himself on bruised reeds and smoking flax, on dying thieves and fallen women, and the peasantry of Galilee.
III. DIVINE PERSEVERANCE. Though our Lord is principally concerned with the bruised and the dimly-burning wick, He is neither one nor the other (see R.V., marg.). He is neither discouraged nor does He fail. This, again, is the quality of the best work. That which emanates from the flesh is full of passion, fury, and impulse. It essays to deliver Israel by a spasm of force that lays an Egyptian dead in the sand; but it soon exhausts itself, and sinks back nerveless and spent. It is impossible too strongly to emphasise the necessity of relying in Christian work on the co-witness of the Spirit of God. (F. B. Meyer, B. A.)
Purpose and method of the Redeemer
I. THE REDEEMER’S PURPOSE. “He shall bring forth judgment to the Gentiles”; “He shall bring forth judgment unto truth,” and He is to “set judgment in the earth.” The word “judgment,” as here used, has no better equivalent than righteousness, in the sense of that which is essentially right in heart and life, both toward God and man. This righteousness--rightness--in all the powers and operations of the soul, and in all its relations to God and the universe, is the master-need of mankind. The Redeemer has undertaken to meet this great need of the world. He came not to establish certain forms of theological thought and expression; not to set up certain ecclesiastical organisations and rituals--all these are of little worth, except in so far as they can be made the means to a vastly grander end. Jesus Christ came to establish essential righteousness in individual human souls, and so in the community and in the world. It is His grand purpose to enlighten the ignorance, to quicken the conscience, to energise the will, to purify the affections, and to exalt the aims of men, bringing them thus into harmony with God. He came to make every wrong right--to break the oppressor’s yoke, to banish cupidity and caste, ignorance and selfishness, and every form of sin. In the prosecution of this sublime purpose the Redeemer calls all His disciples into co-operation with Himself. In this they are to find the development of their own spiritual character, and by this the world is to be won for Christ.
II. THE REDEEMER’S METHOD. This is set before us by the prophet in a fourfold view--
1. As authorised. “Behold My Servant, whom I uphold; Mine elect, in whom My soul delighteth; I have put My Spirit upon Him.” Here the Redeemer is represented as acting under the appointment and authorisation of the Eternal Father. Nor is it difficult to perceive why this is necessary. God, as the Sovereign, against whom man has offended, was alone competent to determine whether any mediation could be admitted between Himself and His rebellious creatures, and, if any, what the nature of that mediation should be. It is essential to any man’s faith in redemption that he should recognise it as of God from the beginning. The interposition of Christ is first of all, and more than all, the manifestation of the Father’s impartial and everlasting love for lost men. The Redeemer is God, the equal of the Father in glory, majesty, power, divinity, and eternity; but He is God manifest in the flesh. As it was necessary that the Redeemer should be authorised, so it was necessary that the authority under which He acted should be explicitly attested. It was thus attested. “Mine elect in whom My soul delighteth; I have put My Spirit upon Him” (Luke 4:14). This aspect of His mission was clearly understood by His apostles (Acts 4:27; Acts 10:38). At intervals during His ministry there came to Him Divine attestation; at its close He “was declared to be the Son of God with power, according to the Spirit of holiness by the resurrection of the dead”: and having ascended to the Father He was constituted “Head over all things to the Church,” principlities and powers being made subject to Him, for it pleased the Father that in Him should all fulness dwell.”
2. As unostentatious (Isaiah 42:2). Messiah’s mission was to be distinguished by no secular pomp, by no military glory. The Redeemer’s appearance was to be lowly, His operations silent and unobtrusive. The Saviour of men is great in gentleness. On this point prophecy is mysteriously impressive. History answers to prophecy. In the life of Jesus Christ there is a marvellous mingling of grandeur and humility. The same principle pervades the whole of His administration. There is marvellous grandeur, but there is deep lowliness. The Gospel has mysteriously subdued the hearts of men, forming into its own spirit tempers and habits the most alien from its nature.
3. As compassionate. “A bruised reed,” etc. Advancing to the realisation of His sublime purpose the Redeemer will not overlook the smallest acquisition; and His attention will be especially directed to those who are specially needy, weak, and helpless.
4. As persevering. “He shall not fail,” etc. He was not discouraged. He ploughed His way through all opposition from Bethlehem to Golgotha. The risen and exalted Redeemer is moving steadily on to His final and complete triumph. (R. R. Meredith, D. D.)
The Servant of Jehovah
I. THE CHARACTER HE SUSTAINS. “Behold, My Servant,” etc. In this capacity God sustained and protected Him. He is also set forth as the object of His special choice and affection. “Mine elect,” etc. He delighted in Him on account--
1. Of the close relationship that existed between them. Not merely was He Jehovah’s Servant, but His only-begotten Son.
2. The resemblance He bore to Him.
3. His having engaged to execute the Divine purposes.
II. THE WORK HE HAD TO ACCOMPLISH.
1. For this work He was endowed with every requisite qualification. “I have put My Spirit upon Him.”
2. The work assigned to Him was very extensive in its range. “He shall bring forth judgment to the Gentiles.”
3. The character of His work is here intimated. He was to bring forth “judgment”; for the religion He would establish was to be pre-eminently distinguished truth and righteousness.
III. THE MANNER IN WHICH IT WAS TO BE EFFECTED.
1. The absence of all ostentation and clamour. It is invariably found that it is not the most noisy that do the most work.
2. He was to evince great tenderness and compassion. “A bruised reed,” etc. These words were verified in His conduct towards two classes--
(1) The humble penitent.
(2) His bitterest foes. This passage is thus applied by Matthew (chap. 12.).
3. Perseverance in the face of all difficulties and discouragements. He shall not fail nor be discouraged,” etc. (Anon.)
The coming Saviour
About these Chapter s, as a unit, a halo of Messianic brightness gathers, like the aureole with which painters surround the brow of Christ. In these verses (1-11) the prophet taught that--
I. THE COMING SAVIOUR WAS TO SET UP A KINGDOM WHICH SHOULD BE UNIVERSAL (Isaiah 42:1; Isaiah 42:4; Isaiah 42:6). Those whom Isaiah addressed supposed that true religion was to reach the world, if at all, through the channels of Judaism; they thought the only way to heaven was through the ,portals of the Jewish Church. The prophet declares that the benefits of Christ s kingdom are to extend to Jew and Gentile alike. No distinctions of race or clime are to arrest its growth. No wonder that under the thrill of such a vision he shouts, “Sing unto the Lord a new song, and His praise from the end of the earth!” It is sometimes said that the religious spirit of the Old Testament is narrow; that it makes God bestow His favours on the few, and not on the many. Can, however, a larger measure of grace be conceived than is here expressed?
II. CHRIST’S KINGDOM WAS TO BE EXTENDED BY PEACEFUL MEASURES (verses 2, 3). The prophet addressed those who thought religious conquest was to be achieved by force. Hitherto conflicts had marked the intercourse of God’s chosen people with the Gentiles. The Jews looked for their coming king to be warlike. How strangely, then, does Isaiah describe their conquering prince,--“He shall not cry,” i.e shout as He advances, “nor lift up,” i.e make demonstration of His power, “nor shall He cause His voice to be heard in the street. A bruised reed shall He not break, and the smoking flax shall He not quench: He shall bring forth judgment unto truth,” i.e truth shall be His victorious weapon. The element in Christianity to which our text refers makes that which is feeble among men powerful for Christ. It also makes it possible for all Christ’s servants to be efficient labourers. They become such by imbibing the spirit of the Master. Not all can publicly proclaim the Gospel, but every one can seek for the “same mind which was in Christ.”
III. CHRIST’S KINGDOM WAS TO REVEAL GOD’S SYMPATHY WITH MAN, ESPECIALLY IN HIS SUFFERING. (verse 7). The primary reference in these figures is undoubtedly to spiritual results. Eyes morally blind are to be opened, and captive souls emancipated from the prison-house of sin. It is, however, no less true that bodily and mental freedom are included in the blessings of Messiah’s reign. The Church is now the representative of the Divine sympathy for suffering; and she should not forget that, as of old, believers will be multiplied when it is seen that through her Christ now cares for bodies as well as souls.
IV. CHRIST’S KINGDOM WAS TO FILL THE EARTH WITH JOY (verses 10, 11). As lessons from our subject we learn--
1. Christians should labour in hope. Isaiah suggests one of the strongest proofs of our Lord’s divinity by affirming, “He shall not fail nor be discouraged until He have set judgment in the land.” When we learn of the Master we catch a hopeful spirit.
2. The results of serving Christ are permanent. (Sermons by the Monday Club.)
Silent spread of Christianity
This prophecy accords with fact. Gibbon, in his History of the Decline and Fall of the Roman Empire, has the following words describing the silent but rapid spread of Christianity: “While the Roman Empire was invaded by open violence or undermined by slow decay, a pure and humble religion gently insinuated itself into the minds of men, grew up in silence and obscurity, derived new vigour from opposition, and finally erected the triumphant banner of the Cross on the ruins of the Capitol.” (Sermons by the Monday Club.)
The coming Saviour
I. OUR LORD’S CHARACTER AS PORTRAYED IN PROPHECY.
1. That our Lord should come as a servant (Isaiah 42:1).
(1) This was His own testimony when He came (Matthew 20:28; John 6:38).
(2) This is the testimony of the apostles (Philippians 2:6-8).
2. That our Lord was Divinely chosen for His work. “Mine elect” (1 Peter 2:6-7).
3. That our Lord should be endowed with the Holy Spirit. “I have put My Spirit upon Him” (Matthew 3:16-17; Luke 4:14; Luke 4:18-19; Hebrews 9:14; Hebrews 1:9).
4. That our Lord would institute a religion for the Gentiles (Isaiah 42:1). Such is the force of the word “judgment.”
5. That His Spirit would be most tender and gentle (Isaiah 42:2-3).
(1) This, surely, is a correct description of the historic Christ. His own testimony (Matthew 11:29). The testimony of His apostles Hebrews 7:26; Hebrews 12:2-3; 1 Peter 2:21-24).
(2) In this He gave His disciples an example.
6. That His courage would be equal to His gentleness (verse 4).
(1) It is not the noisy and boastful that are the most courageous and reliable.
(2) The deeper our conviction of the truthfulness of our cause the more patient and gentle may we be in its advocacy.
(3) The commission of Christ to His disciples proves His entire confidence in the success of His cause.
II. OUR LORD’S COMMISSION FORETOLD IN PROPHECY.
1. In its authority (verses 5, 9). The authority is the highest in respect to power and principle.
2. In its purpose (verse 7).
(1) Our Lord appropriates the terms of this commission to Himself Luke 4:17-19).
(2) This is the commission He fulfilled in His life.
III. BOTH THE CHARACTER AND COMMISSION OF CHRIST ARE JUST INCENTIVES TO THANKSGIVING TO GOD (verse 10).
1. All should praise God.
2. To praise God for Christ intelligently we must personally experience His saving power.
Lessons--
1. The study of prophecy is the imperative duty of every child of God.
2. The most inspiring portions of prophecy are those which centre in the person and work of our Lord Jesus.
3. No prophecy can be fully understood that is not interpreted in the light of Christ’s work. “For the testimony of Jesus is the spirit of prophecy.”
4. Christianity is a religion for the whole race (verse 4).
5. The gentleness with which its advocates should be characterised and the beneficent designs of its mission must commend it, when rightly represented, to all nations, climes, and tongues.
6. Under no circumstances will our Lord justify His disciples in an advocacy of His Gospel in a spirit antagonistic to His own.
7. Let all disciples of Christ copy His life, spirit and love, and work for the gracious ends for which He lived and died! (Homiletic Review.)
The servant of Jehovah
This chapter exhibits to our view the servant of Jehovah, i.e the Messiah and His people, as a complex person, and as the messenger or representative of God among the nations.
1. His mode of operation is described as being not violent but peaceful (Isaiah 42:1-5).
2. The effects of His influence are represented as not natural but spiritual (Isaiah 42:6-9).
3. The power of God is pledged for His success, notwithstanding all appearances of inaction or indifference on His part (Isaiah 42:10-17). (J. A. Alexander.)
Mine elect in whom My soul delighteth
Christ delighted in by the Father
Christ Jesus was the elect of God, inasmuch as from all eternity infinite wisdom had chosen Him to execute the sovereign purposes of infinite mercy. We may pronounce that the Father delighted in His elect, because--
I. THE MEDIATION OF CHRIST MAGNIFIED EVERY DIVINE ATTRIBUTE.
II. IT ALSO MET EVERY HUMAN NECESSITY. (H. Melvill, B. D.)